in Pentecoste. sed enim Hieremias cum dicit: et congregabo illos ab extremis terrae in die festo, Paschae diem significat et Pentecostes, qui est proprie dies festus. ceterum omnis dies domini est, omnis hora, omne tempus habile baptismo: si de sollemnitate interest, de gratia nihil refert.

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XX. Ingressuros baptismum orationibus crebris, ieiuniis et geniculationibus et peruigiliis orare oportet et cum confessione omnium retro delictorum, ut exponant etiam baptismum Iohannis: tinguebantur, inquit, confitentes delicta sua. nobis gratulandum est, si nunc publice confitemur iniquitates aut 10 5 solemnitate A. Io si non publice ABab, si nunc p. I, om. non

Desid. Heraldus ad Arnob. adu. Natt. II p. 86.

I. et congregabo] Jer. xxxi 8. For in die festo A.V. has 'and with them the blind and the lame.' So Vulg. inter quos erunt caecus et claudus.' This is one of the cases where Tertullian either translated direct from LXX or used an O.L. version made from it, for LXX has ἐν ἑορτῇ φάσεκ. The mistake may perhaps be explained as follows: the LXX translator confused 'lame' with

'passover,' and then guessed at the sense of

See

blind” (καὶ τεκνοποιήσῃ).
Swete Introd. to the O. T. in Gk,
P. 259, and Streane Double Text of
Jeremiah, as there referred to.

XX. Fasting, prayer, and watchings are the right preparation for Baptism; and even after Baptism, when temptations may assail us, fasting is not out of place, except that we ought then to be in thankful mood. 'Pray, then, ye newly baptized, and in your prayers forget not Tertullian the sinner.

Fasting is often mentioned in conjunction with Prayer in N.T. even if we eliminate the passages where the word appears to have been brought in. It is twice (Acts xiii 1, xiv 23) mentioned in connexion with Ordination, but not in connexion with Baptism-though it may very

naturally have been practised then also. The patristic evidence is abundant, and references will be found in Dodgson (note t, p. 280), Höfling (op. cit. p. 375), and elsewhere. Confession of sins is mentioned in connexion with the Baptism of John (Mt. iii 6, Mk i 5). Elsewhere in Tertullian renunciation (of the Devil, his pomps, and angels) is mentioned (de Idol. 6, de Spect. 4, de Cult. Fem. i 2, de Cor. 3), but this is passed over here.

8. baptismum Iohannis] Mt. iii 6, Mark i 5. The argument is a fortiori: 'If they confessed their sins before John's Baptism, how much more ought they to do so before Christian Baptism.' The sense of ut exponant' is 'that they may set forth the baptism of John'; Christian Baptism includes whatever was valuable in that of John.

10. nunc] is probably right. Tertullian speaks very severely in de Paenit. 6 and ro of those who shrink from confessing their sins publicly, and the whole sense of this passage is against non publice. On the other hand, it may be urged that aut' would come more naturally after a negative. D'Alès, La Theol. de Tert. p. 332 note 1, argues strongly for a return to the reading

non.

turpitudines nostras. simul enim et de pristinis satisfacimus conflictatione carnis et spiritus et subsecuturis temptationibus munimenta praestruimus. uigilate et orate, inquit, ne incidatis in temptationem. et ideo, credo, temptati sunt, quoniam 5 obdormierunt, ut adprehensum dominum destituerint, et qui cum eo perstiterit et gladio sit usus, ter etiam negauerit; nam et praecesserat dictum, neminem intemptatum regna caelestia consecuturum. ipsum dominum post lauacrum statim temptationes circumsteterunt quadraginta diebus ieiuniis functum. Io ergo et nos, dicet aliquis, a lauacro potius ieiunare oportet. et quis enim prohibet, nisi necessitas gaudii et gratulatio salutis? sed dominus, quantulum aestimó, de figura Israelis exprobrationem in ipsum retorsit. namque populus mare transgressus et in solitudinem translatus per quadraginta annos 15 illic cum diuinis copiis aleretur, nihilominus uentris et gulae meminerat quam dei. deinde dominus post aquam segregatus in deserta quadraginta dierum ieiunia emensus ostendit non pane uiuere hominem dei, sed dei uerbo temptationesque plenitudini et immoderantiae uentris appositas abstinentia elidi. 20 igitur benedicti, quos gratia dei expectat, cum de illo sanc3 monumenta A, munimenta Bab. 5 adpraehensum A. 6 praestitit A, perstiterit Bab. 10 protinus S. II 'Ecquis malim' O. 12 quantulum aestimo ABa, quantum existimo Ub. 14 est A, et Ba, om. b. solitudinem IR, solitudine cett. 16 Proinde L. 17 deserta

A Ba, deserto Ub.

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I. satisfacimus] It is a question whether this word as yet meant more than express contrition for, or, to.' Later, of course, it came to mean to make satisfaction to the Divine Justice,' and this legal view of the relation of the sinner to God has not been without serious drawbacks.

3. uigilate] Mt. xxvi 41.

4. ideo] is answered by the 'ut' in the next line. It was because they slept that they were tempted.

6. gladio] Mt. xxvi 51, Mark xiv 47, Lk. xxii 49, Joh. xviii 10.

tissimo lauacro noui natalis ascenditis et primas manus apud matrem cum fratribus aperitis, petite de patre, petite de domino, peculia gratiae, distributiones charismatum subiacere. petite, et accipietis, inquit. quaesistis enim et inuenistis; pulsastis et apertum est uobis. tantum oro, ut, cum petitis, 5 etiam Tertulliani peccatoris memineritis.

3 domino + 'petite de spiritu sancto fort.' R. peculia gratia A, peculia, gratias Bab, peculia gratiae O. subiacere A, subiacente B, subiciiente ab, distributiones charismatum subiacere ut glossam delend. censet Harnack.

forthcoming': a gloss, in Harnack's opinion. Certainly the grammar is unusual-subiacere' for 'ut subiaceant.' Subiciente, of Pamelius, would mean 'the Lord who supplieth' the distributiones charismatum.'

4. petite] Mt. vii 7, 8.

6. etiam Tertulliani peccatoris] With this should be compared the endings to de Virg. Veland. and de Exhort. Cast.-if the reading of the latter is correct. There are some features in Tertullian that repel, but our verdict on his character would be unjust, if it failed to take into account such utterances as these.

I. INDEX VERBORUM.

(Reference is to page and line of this edition. Where a word occurs
in a quotation, it is placed within inverted commas.)